"Among the hazards Napoleon Chagnon encountered in the Venezuelan jungle were a jaguar that would have mauled him had it not become confused by his mosquito net and a 15-foot anaconda that lunged from a stream over which he bent to drink. There were also hairy black spiders, rats that clambered up and down his hammock ropes and a trio of Yanomami tribesmen who tried to smash his skull with an ax while he slept. (The men abandoned their plan when they realized that Chagnon, a light sleeper, kept a loaded shotgun within arm’s reach.) These are impressive adversaries — “Indiana Jones had nothing on me,” is how Chagnon puts it — but by far his most tenacious foes have been members of his own profession.

At 74, Chagnon may be this country’s best-known living anthropologist; he is certainly its most maligned. His monograph, “Yanomamö: The Fierce People,” which has sold nearly a million copies since it was first published in 1968, established him as a serious scientist in the swashbuckling mode — “I looked up and gasped when I saw a dozen burly, naked, filthy, hideous men staring at us down the shafts of their drawn arrows!” — but it also embroiled him in controversy.

In turning the Yanomami into the world’s most famous “unacculturated” tribe, Chagnon also turned the romantic image of the “noble savage” on its head. Far from living in harmony with one another, the tribe engaged in frequent chest-pounding duels and deadly inter-village raids; violence or threat of violence dominated social life. The Yanomami, he declared, “live in a state of chronic warfare.”

The phrase may be the most contested in the history of anthropology. Colleagues accused him of exaggerating the violence, even of imagining it — a projection of his aggressive personality. As Chagnon’s fame grew — his book became a standard text in college courses — so did the complaints. No detail was too small to be debated, including the transliteration of the tribe’s name. As one commentator wrote: “Those who refer to the group as Yanomamö generally tend to be supporters of Chagnon’s work. Those who prefer Yanomami or Yanomama tend to take a more neutral or anti-Chagnon stance.”"

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The Indiana Jones of Anthropology (The New York Times Magazine 2/7)